δόντα: ὥστε τὴν πί ὑμῶν ἡγνικότες ἐν ἀνυπόκριτον ' ἐκ Kap
1.
κρῶν καὶ δόξαν εἶναι εἰς
γείραντα αὐτὸν ἐκ νε στιν ὑμῶν καὶ ἐλπίδα TH ὑπακοῆ τῆς ἀληθεί
δίας ἀἄλληλους
1 For πιστοὺς Codex Sinaiticus and others substitute the participle πιστεύοντας in order to avoid the unfamiliar construction with the adjective.
2 Manuscripts of secondary importance add διὰ πνεύματος after τῆς ἀληθείας
and (with the original hand of Codex Sinaiticus) καθαρᾶς before καρδίας.
The
latter addition might be regarded as a mistaken emendation of an accidental repeti- tion of καρδίας; but in the course of transmission such safeguards are commonly
added to Scriptural texts. after καρδίας.
the Dative (Acts xvi. 15) corresponding to ' YON). But w. keeping construc-
tion has changed its meaning. Already it is semi-technical = believing, sc. in Jesus and here πίστιν . . . εἰς θεόν fol- lows immediately. So the verb πιστε- ύοντας is a true gloss; the addition of eis θεόν corrects the common conception of faith, which ultimately gave rise to a distinction between belief in Christ and belief in ἄοά.- δόξαν αὐτῷ δόντα, so ¢.g., the prophecy (Isa. lii. 13) 6 wats µου . . . δοξασθήσεται σφόδρα was ful- filled when the lame man was healed by St. Peter and St. John; ὃ θεὸς “ABpaap -. . ἐδόξασεν τὸν παῖδα αὐτοῦ ᾿Ιησοῦν (Acts iii. 13). But the glory is prim- arily and generally the glorious resurrec- tion and ascension, in which state Jesus sent the Holy Spirit (ἠν τὸ πνεῦμα ὅτι οὕπω ἐδοξάσθη, John).—dore . . . θεόν. καὶ ἐλπίδα may be part of the subject of εἶναι εἰς θεόν, so that your faith and hope are in God, or predicate so that your faith is also hope in God. In either case ἐλπίς is rather confidence than hope, in accordance with LXX usage
(= ΠΤΙ), and supplies an adequate climax—patient faith leads up to the ap-
propriation of the Hope of Israel.
Vv. 22-25. The combination of puri- fication of souls with love of the brother- hood suggests that the temptations to relapses were due to former intimacies and relationships which were not over- come by the spiritual brotherhood which they entered. Different grades of society were doubtless represented in all Chris- tian churches and those who were marked out for leaders by their wealth and posi- tion were naturally slow to love the slaves and outcasts. As at Corinth old intimacies and congenial society led the better classes (iv. 3 f.) to fall back on the clubs to which they had belonged and in
The third hand of Codex Sinaiticus substitutes ἀληθινῆς
the company of their equals to sneer at their new brothers—‘‘ the brethren ”’ (ii. r). St. Peter reminds them that they must purify their souls from the taint— with a side-glance perhaps at the rites proper to the associations in question. They must love the brotherhood and its members as such. Earthly relationships are done away by their regeneration ; they have exchanged the flesh for the spirit. The section is full of echoes; compare ἡγνικότες with ἅγιοι (15), ἐν ἁγιασμῷ (2), τῇῃ ὑπακοῇ with τέκνα v. (14), ἄναγε- γεννηµένοι with ἀναγεννήσας (3), Φθαρτῆς with Φθαρτοῖς (18), εὐαγγελισθέν with τῶν εὐαγγελισαμένων (12). It should be compared throughout with Eph. iv. 18- 24.—Tas.. . Ἠγνικότες from Jer. vi. 16, “ see what is the good way and walk in it and youshall find purification (ayviopév LXX) to your souls. a. usually of cere- monial purification in LXX. Compare Jas. iv. 8, ayvicate καρδίας δίψυχοι (cf. ἀνυπόκριτον). The perfect participle is used as indicating the ground of the admonition, so ἀναγεγεννημένοι (23). Pagan rites professed to purify the worshipper but cannot affect the soul, the self or the heart any more than the Jewish ceremonies can (Heb. ix. 9 f.). Scripture declares 6 φόβος Κυρίου ἁγνός (Ps. xix. 10). They must realise that they have cleansed themselves ideally at baptism, cf. 1 John iii. 3 and 15 f. above with con- text.—év τῇ ὑπακοῇ τῆς ἆληθε- ίας, in your obedience to the truth, cf. Jer. lic. above. They are no longer igno- rant (14) but have learned the truth (cf. John xvii. 17-19, and γνώσεσθε τὴν ἀ., John viii. 32) from the missionaries. They - must persist in the obedience to it which they then professed, in contrast with those who are disobedient to the truth (Rom. ii. 8; cf. 2 Thess. ii. 12). Hortsays: “St. Peter rather means the dependence of Christian obedience on the possession